版本1：古埃及有兩種管理的＂機構＂其中一個叫temple另外的想不起來了，起初是因為要管理她們的百姓對水的利用才成立的，后來temple逐漸權利比另外的大了。還有她們的人靠自己的手工藝加強了商業買賣，使得原本自己不平等的地位有了提升。

　　版本2： 蘇美爾文明 早期通過建立temple和palace對灌溉系統的進行很好的開發，使得農業快速發展，建立了政權。這里有提到建這些很費勞力，和古埃及金字塔做類比了。 后來隨著農業的發展，人們開始進行自由貿易

　　解析：

　　Sumerian civilization

　　Despite the Sumerians' leading role, the historical role of other races should not be underestimated. While with prehistory only approximate dates can be offered, historical periods require a firm chronological framework, which, unfortunately, has not yet been established for the first half of the 3rd millennium BCE. The basis for the chronology after about 1450 BCE is provided by the data in the Assyrian and Babylonian king lists, which can often be checked by dated tablets and the Assyrian lists of eponyms (annual officials whose names served to identify each year). It is, however, still uncertain how much time separated the middle of the 15th century BCE from the end of the 1st dynasty of Babylon, which is therefore variously dated to 1594 BCE ("middle"), 1530 BCE ("short"), or 1730 BCE ("long" chronology). As a compromise, the middle chronology is used here. From 1594 BCE several chronologically overlapping dynasties reach back to the beginning of the 3rd dynasty of Ur, about 2112 BCE. From this pointto the beginning of the dynasty of Akkad (c. 2334 BCE) the interval can only be calculated to within 40 to 50 years, via the ruling houses of Lagash and the rather uncertain traditions regarding the succession of Gutian viceroys. With Ur-Nanshe (c. 2520 BCE), the first king of the 1st dynasty of Lagash, there is a possible variation of 70 to 80 years, and earlier dates are a matter of mere guesswork: they depend upon factors of only limited relevance, such as the computation of occupation or destruction levels, the degree of development in the script (paleography), the character of the sculpture, pottery, and cylinder seals, and their correlation at different sites. In short, the chronology of the first half of the 3rd millennium is largely a matter for the intuition of the individual author. Carbon-14 dates are at present too few and far between to be given undue weight. Consequently, the turn of the 4th to 3rd millennium is to be accepted, with due caution and reservations, as the date of the flourishing ofthe archaic civilization of Uruk and of the invention of writing.

　　In Uruk and probably also in other cities of comparable size, the Sumerians led a city life that can be more or less reconstructed as follows: temples and residential districts; intensive agriculture, stock breeding, fishing, and date palm cultivation forming the four mainstays of the economy; and highly specialized industries carried on by sculptors, seal engravers, smiths, carpenters, shipbuilders, potters, and workers of reeds and textiles. Part of the population was supported with rations from a central point of distribution, which relieved people of the necessity of providing their basic food themselves, in return for their work all day and every day, at least for most of the year. The cities kept up active trade with foreign lands.

　　That organized city life existed is demonstrated chiefly by the existence of inscribed tablets. The earliest tablets contain figures with the items they enumerate and measures with the items they measure, as well as personal names and, occasionally, probably professions. This shows the purely practical origins of writing in Mesopotamia: it began not as a means of magic or as a way for the ruler to record his achievements, for example, but as an aid to memory for an administration that was ever expanding its area of operations. The earliest examples of writing are very difficult to penetrate because of their extremely laconic formulation, which presupposes a knowledge of the context, and because of the still very imperfect rendering of the spoken word. Moreover, many of the archaic signs were pruned away after a short period of use and cannot be traced in the paleography of later periods, so that they cannot be identified.

　　One of the most important questions that has to be met when dealing with "organization" and "city life" is that of social structure and the form of government; however, it can be answered only with difficulty, and the use of evidence from later periods carries with it the danger of anachronisms. The Sumerian word for ruler par excellence is lugal, which etymologically means "big person." The first occurrence comes from Kish about 2700 BCE, since an earlier instance from Uruk is uncertain because it could simply be intended as a personal name: "Monsieur Legrand." In Uruk the ruler's special title was en. In later periods this word (etymology unknown), which is also found in divine names such as Enlil and Enki, has a predominantly religious connotation that is translated, for want of a better designation, as "en-priest, en-priestess." En, as the ruler's title, is encountered in the traditional epics of the Sumerians (Gilgamesh is the "en of Kullab," a district of Uruk) and particularly in personal names, such as "The-en-has-abundance," "The-en-occupies-the-throne," and many others.

　　It has often been asked if the ruler of Uruk is to be recognized in artistic representations. A man feeding sheep with flowering branches, a prominent personality in seal designs, might thus represent the ruler or a priest in his capacity as administrator and protector of flocks. The same question may be posed in the case of a man who is depicted on a stela aiming an arrow at a lion. These questions are purely speculative, however: even if the "protector of flocks" were identical with the en, there is no ground for seeing in the ruler a person with a predominantly religious function.